Survey question 2 ‘Based on your experience of the baby school (the pregnant women’s group) in the church, please evaluate each of the following statements below.’ Although the distribution of the groups’ answers on intimacy aspects is high, the answers on the evaluated education, faith and other aspects received the least support (Table 2). A possible reason may be that people have different religions, characteristics, age gaps, et cetera and do not get along easily with one another. The evaluation by respondents of the CS:2×BS group on the intimacy aspects was better than that of the CS:1×BS group. A possible reason may be that to have a long class twice a week is more effective than to have a short one only once a week. It seems that the longer contact times could provide longer periods for mingling, opening minds and getting acquainted with one another.

2Distribution of intimacy aspects amongst the research participants. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/762

Survey question 3 ‘Please indicate the reason for experiencing the intimacy with the instructors (the teachers) in the pregnant women’s group (the baby school).’ Table 3 shows the distribution of reasons on intimacy with teachers (instructors) (the three most popular selections). The statement ‘Instructors (teachers) always try to make a family mood among learners’ was selected by the majority of members: 48.84% by the CS:1×BS group and 51.51% by the CS:2×BS group. The statement ‘Instructors (teachers) always try to understand a variety of situations, events and stories, et cetera, of learners’ was selected second most, with 30.23% by the CS:1×BS group and 27.27% by the CS:2×BS group. It seems that the respondents of the CS:1×BS group and of the CS:2×BS group set a relatively high value on the role of teachers (instructors) that are capable to create a family or good mood in the school (group).

3Distribution of reasons on intimacy with teachers (instructors) amongst the research participants. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/763

Survey question 4 ‘Please indicate the reason for experiencing intimacy with the group members (the classmates) in the pregnant women’s group (the baby school).’ Table 4 indicates the distribution of reasons on intimacy with members. The predominant statement chosen was ‘I am comforted, experience care, and feel stable through communicating with the group members (the classmates)’. The percentages of these responses amongst the groups are: 34.94% by the CS:1×BS group, 36.51% by the CS:2×BS group, 42.10% by the DG:BS group and 41.18% by the DG:PWG group. The second most popular reason selected was, ‘We have lots of common things to share as group members (classmates)’, with 33.33% by the CS:2×BS group, 34.21% by the DG:BS group and 26.47% by the DG:PWG group. It seems that sharing common experiences engenders a sense of intimacy.

4Distribution of reasons on intimacy with members (classmates) amongst the research participants. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/764

Survey question 5 ‘Please indicate the reason for experiencing Christianity during the group (the class) sessions.’ The statement ‘I have the opportunity to rethink Christianity through the love, caring, comfort, kindness, et cetera, from the teachers (the instructors)’ was the most common answer amongst 46.25% of the CS:1×BS group, 45.90% of the CS:1×BS group, 25.00% of the DG:BS group and 50.00% of the DG:PWG group (Table 5). It appears that when the church provides a diaconal programme or meetings, the teachers (the instructors) have a relatively important influence − either positive or negative − on the experience of Christianity by the respondents in the groups.

5Distribution of reasons for experiencing Christianity amongst the research participants. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/765

Survey question 6 ‘In the pregnant women’s group (the baby school), preaching the gospel is …’ Table 6 shows the frequency distribution of preaching the gospel in the baby schools and pregnant women’s group. The predominant answer was ‘Very often done’ amongst 43.66% of the CS:1×BS group and 52.00% by the CS:2×BS group. The answer ‘Sometimes done’ was predominantly answered by 73.68% of the respondents in the DG:BS group and 55.56% of the respondents in the DG:PWG group. A very small percentage of respondents indicated that the gospel was never preached.

6Frequency distribution of preaching the gospel amongst the research participants. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/766

Survey question 7 ‘To what extent is the pregnant women’s group (the baby school) actively helpful in building up the local church in the local community?’ In all the cases, the majority of respondents supported the statement that the groups are helpful in building the local church; however, it appears that the percentages for Choongshin Church are somewhat higher in this regard than that of Daegwang Church (Figure 1). 1Distribution of the extent of being helpful in building the local church. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/759 Report on the findings There are some findings which suggest that a corrective strategy is necessary and these have been noted. The general trend of the findings is as follows: Building the local church through NDM not only meets members’ various needs (see Table 1), but also provides them with the important functions of the church, such as koinonia, kerygma and leitourgia (see Tables 2, 5 and 6). In order to establish the warm intimacy of the groups, it is more effective to have a long class period twice a week than to have a short one only once a week (see Table 2). When instructors create a family mood amongst learners who communicate well with other members, members experience more intimacy in the groups (see Tables 3 and 4). Building the local church through NDM seems to be successfully helpful in congregational development in the local community (see Figure 1). This study shows that BLC through NDM is positively helpful for congregational development in the Korean community. 2Diagram of the process of building the local church through a needsoriented diaconal ministry. http://hts.org.za/index.php/HTS/article/downloadSuppFile/1193/760 A diagram of building the local church through a needs-oriented diaconal ministry A practical outcome of this research has been the development of a diagram that illustrates the sound and effective principles of BLC through NDM (Figure 2). If followed correctly, this diagram demonstrates how local churches can move from the creation of a diaconal programme through leitourgia, koinonia or kerygma, to building a sound and effective church that fulfils the needs of its congregants. The first question one needs to ask is why are the present diaconal ministries ineffective, especially as far as congregational development is concerned? This leads to the creation of a diaconal programme, which is defined with its origin in the theological tradition, church history and sociological background. The following is an explanation of the various steps within the diagram. Firstly, Arrow 1 leads to community. To research the community is strongly needed, because the modern local community has been improved economically and educationally. Church leaders have to study the community in which they operate. Arrow 2 indicates that the actual need of the community, as indicated by research, because the present diaconal ministries are not satisfactory. The question here is why the diaconal ministries do not promote the building of the local church? Sometimes the local church is rendering humble service, but the community does not know about it. Arrow 3 therefore points to needs-oriented diaconal ministry. It indicates that the diaconal ministry can be effective to promote BLC. Building NDM explains how effectively to organise the structure of diaconal programmes for BLC with God’s love through serving the community. Arrows 4, 5 and 6 indicate koinonia, kerygma and leitourgia, respectively. It is very important to balance the synergy between these for congregational development. Even if there is a diaconal ministry, it will be more effective when there is a synergy between koinonia, kerygma and leitourgia for a healthy BLC. Because koinonia has a core role in NDM, Arrows 7 and 8 indicate the order of focus, koinonia ↔ kerygma ↔ leitourgia. This order is recommended in order to meet effectively the community and its needs through a diaconal ministry (diakonia) with intimacy (koinonia) and to decide the method and frequency of preaching the gospel (kerygma) and worshipping God (leitourgia), according to the number of believers and non-believers in the group. Arrows 9, 10 and 11 point to people’s movement. At this stage, believers and non-believers experience growth in their faith. Christian members and teachers have an important role to play in influencing both non-Christians and as fellow Christians. Finally, Arrow 12 indicates building the local church, which helps Christians and non-Christians to experience the benefit of the diaconal ministry. It leads non-Christians to faith, Christians to maturity in faith, and to vital, healthy and balanced congregations. BLC through NDM will be actively carried out for congregational development in the community. ConclusionBLC through NDM aims to renew the essence of the church with God’s love and service, to improve the image of the church and to serve the local community and its people by preaching the gospel during services through the synergy of diakonia, koinonia, kerygma and leitourgia. The agents of the church that serve the local community should be balanced. They should be helped to be able to preach the word of God and guide the way of the life where they serve. The Korean churches can grow by recovering its nature, which includes an effective BLC through NDM for the salvation of, and service to, the community. Korean churches have to take interest in the ideology of BLC through NDM in order to guide social life towards to the principles of God’s kingdom. It is to lead non-Christians in the community to salvation through faith in Jesus Christ as their saviour, to help them to become involved meaningfully in church life and to improve the faith life of Christians. 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